is, as a mental act, always conducted in a certain regulated and concrete manner, expressing itself in the fact that the perceiving consciousness apprehends the thing (which quite naturally places restraints on the act of reference).This description thus specifies the proper method of determination. Since the termreference demands that something is referred to and it is through this reference that the thing itself is apprehended, apprehension becomes the keyword. And because of the fact that this specific form of reference must have a determinate referent it must refer to a certainobject or certaincondition in order to be objectively meaningful and true,139 hence, reiterating the correspondence theory of truth. With Hägerström’s analysis of the “self ”, the subject reveals several elements of epistemological interest that are also applicable when forming judgments, namely: 1) selfbeing (which is intrinsic to the specific objects); 2) consciousness (as the form of reference); 3) the individual expressions of consciousness; and4) selfconsciousness.140 Points 1, selfbeing, and 2, consciousness, supra are of immediate epistemological interest; for selfbeing determines the objects andthe consciousness is the principle for the reference to an object, which constitutes consciousness.Selfbeing determines what is possible to have knowledge about (the identity or the object itself), while consciousness lays down the principles for the formation of judgments. The third point (the individual, specific manifestation of consciousness) expresses the context of which the object is a part (in a judgment). Finally, the last point refers to the mind or the awareness of the subjective consciousness of itself. Since every judgment has the specific reality or non-realityof certain conditions as its object matter, Hägerström defines knowla ca l l f o r s c i e n t i f i c p u r i t y 215 139 Cf. ibid. 140 Ibid., p. 29. 3. 3. 1 the e lements of a judgment
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